Kuna aina nne za adhabu ambazo wahalifu wanaweza kukabiliwa nazo. Adhabu hizo ni:

There are four categories of punishment that criminals may be subject to. These are :

1. Hadud: Adhabu hii ni haki ya Allah (SWT), na ni malipo kwa makosa saba tofauti, ambayo hakuna mtu awezaye kuyasamehe. Makosa hayo ni:

1. Hadud : This punishment is the right of Allah (swt), and it is a retribution for seven different crimes, which no-one can forgive. These are:

a) Uzinzi au zinaa (zina): Adhabu ya uzinzi (yaani kufanya tendo la ndoa kabla ya ndoa) ni kupigwa viboko 100, na adhabu ya zinaa (pale mzinzi au wazinzi wanapokuwa wameoa au kuolewa) ni kupigwa mawe hadi kufa.

a) Fornication or adultery (zina) : The punishment is 100 lashes for fornication (i.e. pre-marital sex) or stoning to death for adultery (where the fornicator/s is/are married).

b) Kumtuhumu kwa uongo (qadhf): Ni pale tuhuma ya uzinzi inapotolewa kwa uongo, kwa njia ya kudokeza, dhidi ya mwanamume au mwanamke. Adhabu yake ni kuchapwa viboko 80.

b) False Accusation (qadhf) : Where a false charge of adultery is insinuated against a man or woman. The punishment is 80 lashes.

c) Wizi (sariqa): Pale wizi ndio uhalifu. Adhabu yake ni kukatwa mkono, mradi masharti saba yanayohusu mazingira ya uhalifu yametimizwa.

c) Theft (sariqa) : Where theft is the crime. The punishment is cutting off of the hand, provided seven conditions are fulfilled concerning the circumstances of the crime.

d) Unywaji wa Vileo (khamr): Kosa la mfano ni kunywa pombe. Adhabu yake ni viboko 80.

d) Consumption of Intoxicants (khamr) : Where the crime is for example drinking wine. The punishment is 80 lashes.

e) Uasi dhidi ya Dola (al-baghi): Pale ambapo watu binafsi au makundi wanapoasi mamlaka ya Dola, kwa mfano kwa lengo la kuligawa Ummah. Adhabu yake ni kifo.

e) Rebellion against the State (al-baghi) : Where individuals or groups revolt against the authority of the State, e.g. motivation of division of the Ummah. The punishment is death.

f) Kuritadi (al-irtidad): Pale Muislimu anapobadilisha imani yake, na kukataa kurudi baada ya kupewa nasaha. Adhabu yake ni kifo.

f) Apostasy (al-irtidad) : Where a Muslim changes his or her belief, and refuses to return after advice is given. The punishment is death.

g) Uporaji wa barabarani (hiraba): Ni pale wanyang'anyi wanapowashambulia wapita njia kwenye barabara kuu za wazi. Adhabu yake ni kukatwa mkono na mguu wa upande wa pili, au kuuawa iwapo uhalifu huo ulisababisha kifo cha mwathiriwa.

g) Highway Robbery (hiraba) : Where robbers attack passers by on the open highways. The punishment is cutting off the hand and foot on opposite sides, or death if the crime led to the death of the victim.

Katika masuala haya, mtu akithibitishwa kuwa ametenda kosa na masharti yote ya adhabu yametimia, hakuna huruma wala msamaha kwa mkosaji. Muhammad ﷺ alisema: "Kwa Allah, kama Fatimah binti Muhammad angeiba, ningekata mkono wake."

In these issues, if someone is proven to be guilty of the crime and all the conditions for the punishment are fulfilled, there is no leniency or pardon for the perpetrator. Muhammad (saw) said, “By Allah, if Fatimah the daughter of Muhammad stole, I would cut her hand.”.

2. Al-Jinayaat (au qisas): Hizi ni jinai dhidi ya haki za mtu binafsi ambapo mwathiriwa ana chaguo la kudai adhabu au kumsamehe mhalifu na kudai diyya (fidia ya damu). Hasa zinahusu masuala ya kuua na kujeruhi mwili, iwe kwa njia isiyo halali au kwa bahati mbaya. Kwa mfano, ikiwa mtu alifanya mauaji kwa makusudi, familia ya mwathiriwa inaweza kudai mhalifu auawe, au wanaweza kumsamehe na kudai diyya. Thamani ya diyya hutofautiana kulingana na asili ya uhalifu:

2. Al-Jynayaat (or qisas): This concerns crimes against the rights of an individual where the victim has the option to demand punishment or forgive the criminal and demand blood money (diyyah). It concerns mainly the issues of killing and bodily harm, whether unlawful or accidental. For example, if someone deliberately committed murder, the family of the victim could demand that the perpetrator be killed, or they could forgive them and demand blood money. The value of blood money varies depending on the nature of the crime:

a) Diyah (fidia ya damu) kwa mtu anayeua kwa makusudi ni ngamia 100, 40 kati yao wakiwa wajawazito, au thamani yake sawa kwa fedha.

a) Blood money from the one who kills with intention is 100 camels, 40 of which must be pregnant, or the equivalent monetary value.

b) Diyah ya mtu anayeua bila kukusudia, yaani kuua kwa kosa, ni sawa na ngamia 100.

b) Blood money from the one who kills unintentionally i.e. manslaughter, is the equivalent of 100 camels.

Imepokewa na al-Nasai na Darimi kwamba Abu Bakr alisema kuwa Mtume ﷺ aliandikia wakazi wa Yemen, na katika barua yake kulikuwa na: "Yeyote atakayemuua muumini kwa dhulma atalipizwa kisasi kwa kile ambacho mkono wake umefanya, isipokuwa jamaa wa mtu aliyeuawa wakikubali vinginevyo." Na ndani yake kulikuwa: "Mwanamume atauawa kwa mauaji ya mwanamke." Na ndani yake kulikuwa: "Kwa mauaji ya maisha, kuna diyah ya ngamia 100..."

It is narrated by al-Nissai and Darimi that Abu Bakr reported that the Messenger of Allah (saw) wrote to the inhabitants of Yemen and there was in his letter : “Whosoever kills a believer unjustly will suffer retaliation for what his hand has done unless the relatives of the murdered man consent otherwise. And therein it was : A man shall be killed for the murder of a woman. And therein it was : For the murder of a life, there is bloodwit of 100 camels...”.

Hadithi nyingine iliyopokewa na Imam Nissai inataja kuwa kila kiungo cha mwili kina diyya (fidia ya damu), kwa mfano, diyya ya macho ni sawa na ngamia 50.

Another hadith narrated by Imam Nissai mentions that every part of the body has blood money, for example, the blood money for the eyes is equivalent of 50 camels.

3. Al-Ta‘azir: Hili ni haki ya jamii. Linahusu masuala ambayo si sehemu ya qisas wala hadd, lakini yanayogusa haki ya jamii, kama vile kupiga kelele mitaani, udanganyifu sokoni na mengineyo. Qadhi anayesimamia kesi atasoma ukubwa na asili ya kosa, kisha atapanga adhabu inayolingana nalo kutokana na ijtihadi yake (yaani, uchunguzi wake wa maandiko ya Kiislamu). Adhabu zinaweza kuanzia onyo hadi kifo. Mfano mmoja maarufu ulitokea wakati wa 'Umar ibn al-Khattab (ra), ambapo alimwadhibu mwanazuoni mmoja aliyetoa ushahidi wa uongo. Aliamuru kunyolewa kichwa kwake, uso wake upakwe rangi nyeusi, na apitishwe mbele ya watu akiwa amevaa nguo nusu huku ameketi kwa kugeuzwa nyuma juu ya punda.

3. Al-Ta‘azir : This is considered the right of the community. It covers those issues which are not part of the qisas or hadud, but which affect the right of the community such as shouting in the streets, cheating in the market place etc. The judge presiding over the case will study the severity and nature of the crime and prescribe a punishment to match it from his own ijtihad (i.e. study of the Islamic texts).The punishments may range from anywhere between a warning to death. One famous example happened in the time of ‘Umar ibn al-Khattab (ra), where he punished a scholar who gave false testimony. He ordered that the scholar should have his head shaved, his face painted black, and be paraded semi-clothed in front of the people while sitting backwards on a donkey.

4. Al-Mukhalafat: Hii inahusu maeneo ya haki za Dola. Hapa kosa hutendeka pale mtu au kundi linapokiuka sheria ambayo Dola imeitunga, kama vile kuvunja kikomo cha mwendo kasi au kuegesha gari mahali ambapo kuegesha ni marufuku. Adhabu iko chini ya uamuzi wa hakimu, kulingana na ijtihadi yake mwenyewe au kupitishwa na Dola.

4. Al-Mukhalafat : This covers the areas of the rights of the State. Here the crime is committed when a person or group contravenes a law which the State has enacted, such as breaking the speed limit or parking in no-parking areas. The punishment is at the discretion of the judge, based on his own ijtihad or the adoption of the State.